Physicke for body and soule Shevving that the maladies of the one, proceede from the sinnes of the other: with a remedie against both, prescribed by our heauenly physitian Iesus Christ. Deliuered in a sermon at Buckden in Huntingtonsh, before the right reuerend Father in God the Lord Bishop of Lincolne then being, by E. Heron Bachelor of Diuinitie, and sometime fellow of Trin. Colledge in Cambridge.

PHYSICKE FOR Body and Soule . Ioh. 5. part of the 14. vers .

Behold thou art made whole : sinne no more , least a worse thing happen vnto thee .

HE that promised to make his Apostles Fishers of men , Matth. 4.19 . Vsed A twofold nette wherewith to catch and drawe men vnto him sayes S. Chrysostome . a a Chrysost. in 22 , Luc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the net of wonders , and of words . By the first Hee caught those many who beleeued in his name , when they saw the miracles which He did . Ioh. 2.23 . ( b ) By the second He enclosed his very enemies , those Officers who were sent to apprehend and bring him before the High Priests and Pharisees . They were so entangled in the net of his heauenly doctrine , that they had no power to lay violent hands vpon him , but returned with this answer , neuer man spake as that man did . a a Ioh. 7 46. Our blessed Sauiour vseth both these nets in the recouering of a certaine poore , lame , and diseased man , the subiect of this Text. First He heales him with the the bare word of his mouth , Surge & tolle grabatum , verse 8. Him who by ordinarie meanes could not be healed in 38. yeares before , verse 5. Secondly He leaues him not here , but that He might be wholly taken as well in soule as body He casts vpon him the net of his words and doctrine . Behold thou that wert thus many years scourged for thy sinnes , art now through mercy restored to thy perfect health , take heede least falling into the same sinnes againe thou pull downe Gods iudgements after a more fearefull manner : where our blessed Sauiour puts him in minde of his long desired recouerie , shewes him the cause of his miserie , and giues him an item , to preuent a worser calamity . Behold thou art made whole , &c. Out of which words , without vexing them either with curiositie or multiplicitie of diuision , arise naturally these 3. parts 1. Commemoratio beneficij . Beholde thou arte made whole 2. Commonitio , officij . Sinne no more 3. Comminatio supplicij . Least a worse thing come vnto thee .

The commemoration of the benefite containes the Manner and Matter : Behold , The manner : Thou art made whole : The matter . To begin with the first .

This demonstratiue Ecce , Is not a note of approbation in the Receiuer of the benefit , as if through his long patience He had merited this fauour at Christs hand , being set out vnto vs as a grieuous sinner : Iam. 1.5 . Nor a signe of exprobation in the Giuer , For God giueth freely and vpbraideth no man with his gifts : Nor a vaine repetition of ostentation in our Sauiour , for them it would haue run in the first person , Theophrast . in charact. superbi . Ecce sanum te feci , as it is noted in the character of the proud man . But it is a note of Remembrance & consideration vttered to this end , that the benefit of God so plentifully bestowed vpon him should not now be written in the dust to be blown away with the slight blast of forgetfulnesse , but remaine fixed , and setled in his heart written as the Prophet speakes with a pen of yron , and the point of a Diamond to continue for euer : And with good reason , for the very Heathen could taxe the whole kinde for want of this vertue , comparing man in this regard 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Epigra . Anthol . to a bottomlesse vessel that transmits what euer is put into the same . A sinne begotten in our first parents and propagated in their posterity . Take a tast of it in the Israelites , Gods most obliged people , who had such sensible feelings of his fauor as they might be iustly tearmed by the Philosophers word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 burthened with his benefits : Aristotle Ethic. Seneca de benef. yet with them it fared , as with those of whom Senec. Apud quos non diutius in animo donata quam in vsu . Witnesse that God rebuked the red sea , and it was dried , led them in the deepe as in the wildernes , causing the waters to couer their oppressors , &c. Then beleeued they his words & laud praises to his name , Psal. 106.12 . But incontinently they forgat his workes and would not awaite his counsell . vers. 13. Therefore least we should deglutire beneficia Dei swallow down the benefits of God without ruminating on them by due meditation : or least we might impute them to our owne deserts , sacrificing to our own nets and kissing our owne hands as the Prophet hath it for catching and procuring the same , our blessed Sauiour stirres vp this restored man , and in him all that enioy the like benefit to tast and consider how good the Lord hath beene vnto vs . Behold . The matter followes . Thou art made whole .

The benefite of health may challenge all possible thankes at any mans hand — Vt corpus redimas , Ovid. &c. skinne for skinne and all that a man hath will He giue for his life , was the last and the best argument the Diuell could vse to infringe Iobs faith and confidence : Iob. 2.5 . Stretch out now thine hand vpon him and see if He will not blaspheme thee to thy face . But health is the life of life , Senee . Since non viuere sed valere vita est , life without health is but a lingring death : and therefore the Prophet makes it a great part of his happie man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to bee sound of winde and limbe , Thales ap. Diog Laect . for — Si capiti bene , &c. If it be well with vs in the whole structure of our body can princely riches adde more , yea they cannot yeeld so much happinesse of themselues , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Plutarch 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Neither can the glorious Diademe of a King asswage one whit the ach of his head , nor the pretious signet command the least disease from the finger . Yet howsoeuer the benefit of health be great in it selfe , it was here greater if we review the former condition of him one whom it was conferred . Wheras Seneca makes but three things grieuous in euery disease which are either Dolor Corporis . Affliction of body . Intermissio voluptatis . Intermission of all ioy and pleasure . Timor mortis . Feare of death .

Beside these this diseased patient was ouercome .

1. Of pouertie , as great a disease as the former , Menander . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no burden more burdensome then pouertie , insomuch as Hecuba beeing brought to that extremitie calles her misfortunes ; Euryp . in Hecubae . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . such as surpassed the sufferance of nature : being numbred among the curses of the Law , Deut. 28.22 . yea accounted so great a curse with the Heathen that Plutarch reportes many to auoyde the same , haue beene content to throw themselues headlong from high rockes into the sea preuenting that miserie of life by a sudden and certaine death . Now of this disease laboured this poore creeple who wanted meanes to procure a man to put him into the poole when the water was troubled .

2. He was accompanied no doubt with pouerties necessarie attendant Contempt , Iuvenal . — Nil habet infaelix paupestas , &c. The poore man is despised of his neighbour , sayes the wisest of men . The Iewes according to their receiued opinion , Ethniorum opinio miseros esse . Diis invisos henisius in Theocrit . accounting him Gods enemy because of his great misery , as they did those Galileans whose blood Pilate mingled with their own sacrifice ( for refusing to offer for the the health of Caesar , Theophylact in 13. Luc. as Theophylact notes it . ) They cared not to reach vnto him their helping hand of pity .

3. The long continuance in his infirmity , made it the more incurable in it selfe , and the more insufferable to the patient beeing of no lesse then thirty eight yeares regiment , whereby it had gathered together such a multitude of ill-affected humours , as they not onely surprised the whole body , out were able to oppose the strongest art of the most expert Physitian , since Sero madicina , &c. Inveterate Diseases which haue placed their garrisons in our mortall tabernacles cannot be displaced by ordinary meanes .

4. Such a grieuous disease of the body could not but cause as grieuous diseases in the minde by reason of that Sympathie or compassion betweene these two yoake-fellowes : the first whereof is a longing expectation of the bodies ease and her quiet from the troubled water , Tertul. de bapt●… 〈◊〉 Seall . 〈◊〉 dorp . for Quatannis id factum , and it cured all manner diseases whatsoeuer , vers. 4. Now Carnifices a●…mi mora & expectatio . Expectation is as the hangman of the minde torturing the same betweene the two gives of hope and despaire , Hee well hoped that after the many nights of sorrow , the mourning of ioy now approched wherein he should be restored to his perfect strength , but his expectation was wholy frustrated , his hope was with so many deceiuings quite tired that it became hopelesse , which brought one his soule the last of all her diseases , a finall despaire of enioying that miraculous benefite of healing , for he concludes with our Sauiour , that he was alwaies preuented by others who stepped in before him , as it is in the seauenth verse of this chap. Recollect wee then the greatnesse of this benefit bestowed on him . Besides that his body is no more afflicted , his ioy & pleasure no longer intermitted , and the feare of death ouerpassed , his pouertie is hereby releeued , his contempt salued , the long continuance in his disease ended , his racking expectation fully satisfied , and his finall despayre finally preuented . Beholde thou art made whole . Wherein the bounty of our blessed Sauiour is yet further extended to him , who in this our example shewes sufficiently that hee is the only true Physitian of mans soule , in that hee makes this mans bodily cure but a preparatiue to the cure of his sicke soule , Ang. in lec . Fecit quod videri poterat , vt savatetur quod videri non poeerat . He makes a cure vpon that which was obvious to the eye of man , the body that so hee might make way for the inuisible cure of the minde , Dat viuendi morem , dat innocentiae legem postquam contulit sanitatem . Cyprian . and therefore in the next place he shewes him the cause of his miserie which was sinne , for his humiliation , and admonishes him to sinne no more for preuention of a worse euill , and that is the second part vnder our consideration . Viz.

2. part , The commonition , Sinne no more .

He had sinned or else he had neuer beene afflicted , for Paena non praecedit culpa . Punishment neuer goes before , but dogges sinne at the heeles : wherin he had sinned is onely knowne to him that knowes only the diuers windings of mans heart . To thinke with some in Saint Chrysostome that his sin was the manifesting of Christ his Physitian to the Iewes , as a transgressor of the Sabbath , besides that the lettar is opposite to that conceit , it incurs the soloecisme of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For this sinne ( if there had beene any such ) must needs bee committed after , it could not be before his healing : Et fi accusandi gratia dixssit , Chrysostome in locum . sayes Chrysostome hauing relation to the 15. verse , Timuisset vtique peiora , cum minantis potestatem esset expertus . We rather ioyne with the Apostle , In multis impingimus omnes , Iam. 32. All of vs offend in many things ; These many things then at the obiect of this admonition : Looke therefore how diuers sinne is , but sinne is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Peccare est tanquam linias transire , Cic. Parad . like the continued quantity admittes infinite sections and diuisions , euen so extensiue is this admonition applied to vs , prohibiting all manner of sinne incident to the nature of man . I will confine the infinitenes therof to these termes .

Either Quodcunque Quantulumcunque Qualecunque

For the first , whether it bee a sinne against the first or second table , Obseruatio legis est copulatiua ; Holines and righteousnesse are ioyned together in the Benedict , holinesse towards God , and righteousnes towards our neighbour , according to the commaundement in Saint Iohn , 1. Ioh. 4. Vlt. that he which loueth God should loue his brother also : so that an Indulgence cannot salue vp the breach of any part of the morall law which is perpetuall , nor a dispensation from any mortall man giue liberty to the least sinne which is against the same . And the reason is for that the dispensation against the lawe must be graunted by as great authority as the lawe was first made , but the morall lawe grounded on the lawe of nature , was founded by the author , & creatour of nature God himselfe , and therfore by him only may it be dispensed withall , which the schoolemen acknowledge in that theologicall axiome , Altified . Praescripta legis naturalis non sunt dispensabilia : But the morall law of God what is it but the law of nature written in tables of stone .

2. Quantulumcunque , Not onely those monstrous sinnes of the olde world , or those crying sinnes of Sodom , Gomorrha , Niniuie , which were so bold and impudent as to aduance themselues before the face of Almighty God , Nescio non possumus leue aliquod precatum dicere quod in Dei contemplum admittitur . Hieronym . Ep. 14. August . Ep. 108. but euen small sinnes as wee esteeme them , for the small egge of the Cockatrice will in time prooue a deuouring serpent , and if the little theeues get once in at the windowes , they will soone set open the doores for the great ones to enter and despoyle vs , Quid interest ( sayes S. Augustine ) vtrum vuo grandi fluctu nauis obruatur , &c. what skils it whether the shipsuffer wracke from one huge billow that ouerwhelmes her , or by some few small leakes which in time sinke her , seeing the wages of this little as that great sinne in its owne nature is eternall death . Rom. 6.23

2. Qualecunque , of what nature , quality , or condition soeuer the sin be . As first , whether they be sinnes of age or sinnes of youth , Detur aliquid aetati was but a heathen mans diuinity , Christ shed his warmest blood for them , and requires that they aboue al others should not spare their best yeares in his quarrell , and therefore Saint Iohn writes to the young man especially because they are strong and able to beare the burden of the day , 1. Ioh. 1. yea Contra assiduum Antiochum generose pugnet emnis aetas , As it is rendred out of Nazian. For such is Gods husbandry as no season prooues vnseasonable for sowing the seedes of piety , sow thy seeds in the morning and in the euening let not thy hand rest .

2. Whether sinnes issuing from the temperature of mans body . If the cholerick were priuiledged from the praedominancie of that humour to cast forth his sudden flashes of wrath and reuenge , Gen. 4.23 . Lamec might iustifie the killing a man in his wound and a yong man in his hurt . If the sanguine might beguile the time in dalliance , in chambering and wantonnesse : S. Ambrose had spent his oyle vainely in Dauids Apologie . Dictum de Vacia ignavo civc . Vacia hic situs est . Sen. Ep. Prou. 10. If the flegmatique might bury himselfe quicke in the graue of idlenesse , He neede not put it of , By a Lyon in the way , a Lyon in the streete . If the melancholicke might harbour darke and dismall thoughts and bring forth desperate effects , discontented Achitophel might make a long letter of himselfe without praeiudice to the letter of Gods Law . But nature must bee subdued by grace , It beeing the first step into Christianitie to denie our selues , and yeeld all subiection to the will of God .

3. Whether they bee sinnes of conformitie , Rom. 12.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . As to pride it with the Spaniard , to drinke drunke with the Dutch , to be light of promise with the Carthaginian , to play the lyer with the Cretensian , or the lying Aequiuocator with the Iesuited Romane ;

Punica fides .

Prouerb .

For the time was when Regulus would rather returne to Carthage vpon his faith giuen though to the most exquisite torments then to haue slipped away by a mentall elusion . Wee are taught in Gods Schoole though Israel play the harlot , yet Iudah should not sinne ; Thus wee reade of the riuer Alphaeus that it conuaies it selfe through the Sea breaking forth to his beloued Arethusa , Lucian dialog. and yet participates no whit with the seaes brackish humor ; Thus Lot was found chaste in the midst of Sodom , Iob truly religious in the idolatrous land of Vz , and many Saints in Caesar Neroes houshold .

Lastly , whether they be sins proceeding from a good intension , euen that makes not simply a good action ; for Bonum est de integra causa sayes Aquinas : both beginning , meanes , and end must bee right , or else the whole action will prooue wrong , because the least leauen of euill sowres the whole lumpe of goodnesse ; Take it in Vzzahs staying the Arke ready to fall , it was well meant as Hee thought and intended to a good end : yet forasmuch as He did it neither authoritatiue , being no Priest , 2. Sam. 6. nor ex mandato speciali , by any speciall command or secret insinuation of Gods Spirit moouing him thereto , but his owne appetiue will , God slew him in the same place . Here then , Fines & que sunt ad finem debent esse eiusdem generis . In ordine ad bonum spirituale for the Popes power in temporals ouer the Lords Annointed to vpholde the Arke of Gods seruice will prooue but ordo inordinatus , being neither primatiue in himselfe , nor deriuatiue from the true fountaine of all power . The first is wisedomes peculiar , Per me Reges regnant , Prou. 8.15 . and it is the Lord that putteth downe the mightie from their seate : and therefore Super aspidem & basitiscum was as violently rent from Christ by Pope Alexander , as iniuriously put vpon the sacred neck of the Emperour by the foote of more then Luciferian pride . For the second Christ himselfe had it not qua homo , Regnum meum non est de hoc mundo , Delegatus nihil facit authoritate propaeia Penormitan . my kingdome is not of this world , how then can the Pope Vicar that which was neuer committed or transmitted vnto him : It remaines , that this indirect intension proues a direct vsurpation . And here likewise falles their opinion who are so far from vpholding as they bend all their intensions to the pulling down of the Arke of Gods seruice in regard of decent orders , comely rites , beutiful ceremonies , &c. Let vs begin with the fountaine from whence these vnhallowed intensions haue their origination , we shall finde that to bee an Erroneous conscience spurred on by vnaduised zeale , I cal it erroneous quia x nunquam obligat in virtute propria , Aquinas . sed in virtute praecepti diuini , it binds not by vertue of its own direction , but in the vertue & strength of Gods commandement , but Gods commandement is , that all things be done decently and in order , and that euery soule bee subiect to the higher powers in things not opposite to the high est power , Rom. 13.5 . The very Geneua note in 5. Act. 36. Is , that in matters which concerne religion wee must not attempt any thing vnder colour of zeale beside our vocation . not so much for feare as for conscience sake , For in such things plus obligat praeceptum principis & praelati quam propria conscientia , ( saies Hales ) Our conscience in such cases must bee captiuated to lawfull authoritie . And therefore the streame of such intensions must beginne at this true fountaine , and not issue out of the broken pits of euery mechanicall phansie and inuention .

Secondly , for the meane furthering this intention , That s no lesse ( say they ) then the Scripture , but the Scripture is the Canon by which all our actions should bee squared : Arist. Rhet. lib. 1. Yet as the Philosoper said of a law politicall though it bee in it selfe most perfect & streight , the Iudge by his wresting interpretation might make it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 peruerse and crooked : so may we say of Gods law , especially if vnlettered folke haue the interpretation therof in their hand , to the which is required the greatest art and science . If any say the text is plaine , the letter apparent , S. Nazian. answers that Studium litterae est pallium iniquitatis , the sticking too much to the letter in generall is the cloake of much impietie , Sic. Chiliastae ex Apoc. 20.2 Did not Arrius fall into his haeresie by holding himselfe to the letter , Pater maior me . Ioh. 4. Did not the Donatists goe about to prooue theirs to be the only true Church by the letter of the text . Cant. 1.6 . Tell mee where thou feedest and where thou lyest at noone , Vti cubas in meridie , Alphonsus de Castro in verbo Ecclesia . They would prooue from hence Ecclesiam ad solam meridionalem plagam quam ipsi incolebant redactam , that the True Church was only to bee found in those Southerne parts which they inhabited , but it fared with them as it did with those of whom Salomon , Prou. 30. vlt. They that wring their nose fetch out blood , which S. Gregorie interprets , That they who wring , wrest , or misinterpret Scripture ( a thing incident to vnlearned people as appeares in the 2. Pet. 3.16 . ) they bring forth aut haeresim aut phrenesim , either an haeresie or a phrensie . And therefore the H. Ghost giues an item to such daring Prophets . The time shal come that they shall be ashamed of their visions , Zach. 13.5 & shall say I am no Prophet , I am an husbandman , man taught me to be an heard man from my youth vp . So that this medium cannot bee a rule to them who haue not true and vniuersall knowledge to vse the same .

Thirdly , for the End terminating , what is their scope but Innouation A monster in a well established Church breeding more euils then euer did the lake Lerna . Vincent conrra haeres . In matters of doctrine noue non noua , wee may handle the point after a new manner so that wee inferre no new and exorbitant matter ; but in matter of Church order nec noue nec noua , neither noueltie of manner nor of matter ought to be enforced , August . since ipsa mutatio consuetudinis , &c. the change of an ancient custome in the Church , if it should somewhat helpe by the vtility , it would hurt as much , or more by the noueltie , and therefore primo diuinae legis authoritate , &c. sayes Vincent . First the Word of God written must guide , but where that is silent , Tunc ecclesiea Catholicae traditio , Then the institution & tradition of the Church must take place , Hence is it that the holy Ghost bids vs not to remooue the auncient bounds which our forefathers haue set , Pro. 22.28 . teaching by this allegory not to bring innouations into the Church contrary to what wee haue receiued from godly antiquity , and there s a curse annexed to such Innouators . He that breaks downe the hedge , him shall a serpent bite , Eccl. 10.8 . the hedge of godly order as well in Church as common-wealth , as Lirinensis expounds it , him shall Satan the subtile serpent bite . This was the case of Donatus , first hee breakes downe the hedge by innouation , then the serpent bites and stings him on forward to fall into open scisme with Caecilianus the godly Bishop of Carthage & his orthodoxal Church , Alphonsus de Laistio . Postea scisma in haeresim commutauit . In the Swinckseldians , the Anabaptists , Brownists , Familists . He turned scisme into plaine haeresie , and then this gangrene spreads it selfe so farre , as the contagion therof hath reached euen to our times . This may be the cause why S. Paul does earnestly wish , Gal. 5.12 . that they were cut off who did disturb the Galatians foreseeing that by the Schismes and dissentions the seamelesse coate of Christ the Embleme of his Church ( as S. Cyprian hath it ) might by these meanes bee rent and torne asunder . Cyprian de Vast. Ecclesiae . These intensions therefore cannot attaine their wished end , but according to the saying of Gamaliel because they haue proceeded from man and not from God they haue neuer taken place but receiued Vzzahs doome Perez-Vzzah to bee diuided and scattered euen from our late Queenes regiment vnto this present time and therfore let such Innouators apprehend this admonition : 2. Sam. 6.8 . Act. 5.38 . Sinne no more .

But if no more , then our spirituall resurrection from the graue of sinne must be speedie and constant , speedy euen from the present period of time constant , to the last point of life ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non amplius , No more imploies both . For the first , that it ought to be without delation the bodily , Physitian teaches that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hypocrat . aphoris . 9. lib. 2. the infected parts of the body , the more they are cherished , the more they are endamaged : so fares it with a soule habituated in sinne by a frequent custome in sinning , the conscience becomes so seared and the heart so hardned as they will not receiue the soft impression of Gods spirit , Consuetudo altera natura . it proouing as easie to recouer a dead man in body as a sicke man in soule who is growne into yeares of sinne , and so goes on from darknes to darknes vntill hee come to the vtter darkenesse where he findes no other comfort , but weeping , wailing and gnashing of teeth . And as it must bee speedy , so must it be constant , for Non initia Christianorum sed fines coronantur , Bern. because one may begin in the spirit but end in the flesh , Arist. eth. and therfore as in the Olympicke games not the fairest nor the strongest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c , but of those which striued , they that continued to the end won and wore the garland : so in the Christian warfare against our ghostly enemies , sin , hell , Satan , if wee continue faithfull vnto the death , God will giue vs the crowne of life . Sinne no more .

Reu. 2.10 . The admonition is both iust , and necessarie . Iust for wee are for the most part no sooner confirmed in health and strength but we are ready to summon vp our forces , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and giue vp our members as weapons of vnrighteousnesse to sinne , as souldiers doe yeeld themselues to their captaines to warre vnder their banner : Thus the Israelites when they waxed fat , and in good liking spurned with their heele , Deut. 32 . i5 therefore they forsooke God that made them and regarded not the strong God of their saluation : To such the saying of Seneca might fitly be applyed Tutius aegrotassent when they turne this gift of God into wantonnesse and abuse their strength to the powring in of much wine and bearing strong drink . And necessary , i Tim. 5.6 , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the life of sinne is the death of the soule , and therefore the widow that gaue her selfe ouer to lustfull pleasures 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , her liuing body was but the sepulcher of her dead soule , Bern. med. But how shall wretched man — Cuius conceptio culpa est . Who euen in his conception is warmed in vncleane blood through originall contagion , Augustine . and stayes not there but in a short progresse of time does ponere Adam super Adam by his actuall transgressions being more lame in his soule , then this lame man was erewhile in his body bee capable of Christs admonition ? Can a badde tree bring forth good fruite ? Doe men gather grapes from thornes , or figges from thistles ? I answer .

1. If a man haue a feruent desire not to sinne , as the prophet Dauid said , Oh that I were so vpright that I might keepe thy commaundements and as the Hart brayeth after the water brooks , Psal. 42.1 . so panteth my soule after thee oh Lord , Magna pars bonitatis velle fieri bonum , it is a great step vnto goodnes to desire to be good .

Act. 24.16 . sc. pro Statu viatorum . 2. If he haue a constant endeauor not to sinne , as Saint Paul had who endeauoured alwayes to keepe a cleare conscience both before God and man , and as Zachary & Elizabeth are saide to walke in all the ordinances and commaundements of the Lord without reproofe . Luc. 1.6 .

3. If when he sinnes he does it not with a full force but with a reluctation — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Homer . Il. Rom. 7.19 . doing euill , but the euill hee would not doe — Cum trahit invitum nova vis . Then God accepts the will for the deede , then is he pronounced blessed , because his wickednes is forgiuen and his sinne is couered in which sence Saint Augustine , Tum tota lex impletur , quando quicquid non fit , ignoscitur . So from sinne I am led to the punishment of it , to terrifie vs from medling with the pleasing baytes thereof , which is the third generall part . Viz.

The commination , 3. Part. Herodot , Least a worse thing happen vnto thee . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Great sinnes deserue great punishments . The sinne of recidiuation was thought so great that the Nouatians would yeeld no place for repentance to such delinquents grounding their assertion vpon the 6. of the Hebr. and the fourth verse . It is impossible that they which were once enlightned if they fall away should bee renewed by repentance , whose eyes ( say they ) were twice opened , whom did our Sauiour rayse the second time from death to life , not Lazarus whom hee loued , nor the widowes sonne whom hee pityed . Howsoeuer their position be hereticall , that place being ment not of falling simply into sinne , but of falling away from God by a generall and finall apostacie as some of the Iewes had done , who after they had giuen vp their names to Christ , to fight vnder his banner revolted to Iudaisme , renouncing that part which they might haue had in Christ the sonne of Dauid : Yet surely this often relapse into sin is exceeding dangerous , Vulnus iteratum sanaetus tarduis . August . if we argue by way of comparison with those diseases of the body , they do for the most part in short time depriue it of life it selfe , because by the often assaults of the same diseases nature is tyred , and exhausted , his strength wholy spent , and therefore shee is forced to yeeld vp her hold as not able to hold out any longer againe their violent invasion vpon her : Gutta cauat lapidem non vised sepe cadendo . So fares it with the soule through the manifolde batteries of the same sinnes , the life of grace may be quite extinquished , what was the end of that man whose vncleane spirit beeing gone out returned againe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the last of that man was worse then the beginning : Such was the case of Iulian the Apostate after he had reuolted to paganisme then the Deuill made him his owne , Nazian. calles him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Orat. contra Iul. 1. then hee plunged him in all those diabolicall arts which those instruments of Satan Porphyrie & his associates taught him , then he playes the part of a sauage beast against the poore Christians , being ioyned with the deuil against God and his Christ , dying with that blasphemous scoffe in his mouth Vicisti Galilaee . So we reade in the life of Lucian the Atheist after his Apostacie from the Christian profession , he falls blasphemously vpon Christ , cals him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luciau in Peregrino . floutes and scoffes at all religion , & is angry with himselfe for being so vnaduised as to take that profession vpon him which got him nothing but an elongation of his name from Lucius to Lucianus . This sinne therefore of backsliding , of returning with the dogge to the vomit , and the swine to her wallowing in the mire of sin , by how much it exceeds in greatnesse by so much it deserues a greater punishment , almighty God as that heathen Plato could note , Plato in Timaeus . it does 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alwayes play the Geomitrician , not diuiding by lot or by chance , but proportioning his punishment to the measure of sinnes . He that is angry with his brother vnaduisedly is culpable of iudgement , Math. 5.22 Hee that calles him Raca , ( which Theophylact translates 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall be punished by the councell , Quiea impuus est in rellig . Th. Morus . but he that cals him foole shal be punished with hell fyer . So in the prophet Amos for three transgressions and for foure , that s for seuen , Amos 2.4 . a finite for an infinite , God will shew no fauour , He will not turn vnto Iudah , but will send out such a fyer as shall deuoure the pallaces of Ierusalem . Vid. Leuit. 16.18.21.24 . verses . And in Hosea 5. from the 10. ver. almighty God follows the pursuit of sinning , by a gradation of punishing Iudah was like them that remoued the bounds , that is , subuerted all order of true religion , Ephraim walked after the commandement , to wit , of Ieroboam which made Israel to sinne , therefore will I be to Ephraim as a moath , and to the house of Iudah as rottennes verse 12. the moath frets by degrees insensibly , but rottennes ruins at once suddenly , further Ephraim saw his sicknesse , and Iudah his wound , then went Ephraim vnto Ashur and sent vnto king Iareb , forsaking God and making flesh their arme , resting themselues vpon the brittle reede of mans strength , therfore will I be to Ephraim as a Lyon , and to the house of Iudah as a Lyons whelpe , the Lyon is fierce and cruell but the Lyons whelpe is more bold ( saies Plinie ) for want of experience , and more rauenous as being but newly blouded in the naturall course of deuouring . This for temporall punishment . As for eternall , S. Aug. tels vs , Si impius peccat in suo aeterno , Impij amhulant in circuitu . Deus puniet in suo aeterno , if wretched man make no end in sinning ( walking in a circle of sinne as Dauid speakes of the wicked ( with his amplius , Psal. 11.9 . yet a little more sleepe , at least a little slumber in sinne , God for iustice sake must make no end of punishing with his deterius , worser and worser , making those temporall plagues but as a praeludium to those aeternall ones , where the worme of conscience neuer dyeth and the fire of Gods vengeance is vnquenchable , Therefore if thou beest made whole sin no more , least a worse thing happen vnto thee . Out of all which praemises let vs deduce these briefe conclusions .

1. From the commemoration of the benefit receiued , It teaches that Beneficium excitat officium , Gods bountifulnesse ought to stirre vp our thankfulnesse . For as in euery donation there is a Giuer & a Receiuer , so there ought to be a thanksgiuer , otherwise the knot of the three Graces is vnloosed and vertue is dishonoured . What if wee compare our condition to the case of this diseased man , we were bruised and wounded by that subtle Serpent , who supplanted the first Adam , and behold wee are made whole by the pretious balme of the second Adam his righteousnesse , He was broken for our sinnes and by his stripes wee are healed : Esay 53. What remaines but that we should apply this note of remembrance to our selues , and so be stirred vp to offer alwaies to God the sacrifice of praise and thanksgiuing for our happie deliuerance , and so much the more , because it is more thanks-worthy that Christ hath healed our diseased soules , quam quod sanarit languores corporum moriturorum , Aug. in Locum . then if He had restored our mortall bodies to perfect health . Ingratitude being so odious a vice , as the Heathen Orator , Cicero . said all other vices were comprehended in that one , as Irreligion towards the Gods , disobedience towards our parents , neglect of the welfare of our countrey , Ethic. 4. which caused the ancient Graecians saies Arist. to place the temple of Thankes in the middest of the streete 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that being obvious to the eie it might alwaies put men in minde of remuneration : This temple was placed euen in the midst of Dauids heart , who pondering with himselfe the infinite mercies and benefits He had receiued at Gods hands , breakes forth with A Quid retribuam ? What shall I render vnto God for all the benefits , & c ? and resolues the question with this Accipiam calicem , I will take the cup of saluation and giue thanks : And with good reason , for euen the sencelesse creatures may teach man his lesson , Eccles. 1.2 . All the riuers goe into the Sea ( sayes Ecclesiast. ) shewing themselues tributaries to that place from whence they haue their originall : So euery good gift temporall ; spirituall , eternall , flowing vnto man from the Ocean of Gods goodnesse , man is bound by the law of retaliation to returne vnto him with all possible thankes for the same .

2. From the Commonition , Sinne no more : the conclusion is , That sinne is the cause of all affliction and diseases of the body . The ancient Heathen dreamed that many maladies were of a diuine nature , and from thence had power to subdue the strength and courage of the strongest body , whereupon Plinie notes it that the Romans dedicated a Temple to the Goddesse Feuer to the end , Plin. Nati-Christ . lib. 2. Such were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dij averun . cantes . that whereas her Deitie could doe them small good , yet that shee would bee so good as to doe them no hurt . Others ascribed them to constellation of Planets , and to the apparition of Comets — Nocte comaetae .

— Sanguinei lugubre rubent , aut Syrius ardor . Ille sitim morbosque fereus mortalibus aegris . Virgil.

Blasphemous Porphyrie referred the contagion of the citie to the profession of Christian religion , because after that had once gotten head Aesculapius the God of health was neglected . Ex Moru . de Rellig . Hesiod . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Greeke Poet — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . they walke broad of their owne accord vncontrolled , but the Philosopher more truly yet after his naturall manner that diseases are not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ex Caelio Rhodig . after the determinate councel of nature : because Nature is not a step-mother seeking to destroy her children , Sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by a certaine consequence which the Physitian teaches to arise from the disproportion of the foure Primarie qualities Hotte , Aristotle de morte & vitae . Colde , Moist , Dry , especially heate and moysture , when any of these vsurpe a tyranny ouer the rest , the whole fabricke of this little world our body is put out of frame by the rebellious humours , striuing to ouer-master one another . But the sacred word of God conducts vs to the head and fountaine from whence all our diseases haue their issue , and that 's from the sinne of our soule ; 1. Cor. 11. for this cause many are sicke and weake amongst vs . Sinne , a thing so contagious vt vi , & exuperantia sua corpus quoque inficiat ; Chrys. in Cor. 11. it flowes with such a sourse as it ouerflowes the whole vessell , who if He had not sinned , he had neuer been subiect to the arrest of any disease whatsoeuer : Biel in sent. Lumbard . For whereas the Schoolemen obserue but three ordinarie waies open to his destruction , either the violence of man , crueltie of beasts ; defect in nature , against the 1. vniuersal iustice should so haue preuayled with men , that neither offence should haue beene giuen , nor defence required . Againe , the second the fiercest of beasts should haue been in such subiection to man that the litle child might haue plaied on the hole of the Basilik without hurt : Esa. 11.8 . Bonad . Arnob. lib. 6. cals mans body domicilium morborum . Horat. and against the third he should haue had optimum qualitatum temperamentum perfectae sanitatis , Such an equal temperature of these prime qualities as one should neuer haue bin praedominate ouer the other , the humour radicall being maintained by the tree of life : But by his disobedience forfeiting this large charter of his immunities to his soueraign Lord , Tunc noua febrìum , Terris incubuit cohors , a whole army of maladies seazed one mans body tugging & hailing him to his long home , the Palsie shakes him the crampe pinches him , the megrime possesses the head , the squinancy seazes the throate , the feuer hectique apprehends the whole body , Eccl. 12. vntill the keepers of his house begin to tremble , and the strong men bow themselues , the grinders cease , and they that looke out at the windowes wax dimme , and the golden ewer and pitcher is broken , and then dust returns to dust , and the spirit to God that gaue it ; The best elixor that we can extract out of this miserable condition , Rom. 5.12 . is , that whereas sinne is the mother of all sorrow , yea of death it selfe : we should for Christs sake set the daughter against the mother , by sorrowing a goodly sorrow vnto true repentance , so may we haply preuent that tribulation and anguish that hangs ouer euery soule that sinneth , at leastwise make death become no death vnto vs , but a happy passage to a more happy life .

3. From the Commination , Least a worse thing happen vnto thee . The conclusion is , That multiplication of sinne does necessarily inferre multiplication of misery , and that in regard of punishment both Temporall and Eternall . For the first the Heathen said it , Arist. Eth. Qui alium ebrius percusserit , and that whosoeuer beeing in his cups did strike his fellow should receiue double punishment , because his sin was doubled : Gen. 18.25 . shal man be thus iust , and shal not the iudge of all the world doe right ? yea surely , the sentence is already gone out of Gods owne mouth , Reward her double according to her works , Reu. 18.6 . and as much as she hath glorified her selfe & liued in pleasure , so much giue yea to her sorrow and torment . And S. Chrysostome renders a reason on Gods behalfe why he should thus prosecute reuenge vpon refractary sinners , Chrysostom in locum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristotle . Si grauem priorum scelerum paenam dederimus , &c. If we haue beene formerly chasticed for our faults and no whit bettered , wee prepare for our selues the seuerer punishment because wee seeme either Stupidi sencelesse stocks more dull then the Asse who wil hearken to the admonition of the whippe though he be the dullest creature : Or else Contemptores , contemners of the chastisement of the Lord , spurning at Gods punishments as obdurate Pharao did , who though admonished by many plagues , as so many summons to call him to repentance , yet would not relent and let Israel goe , and therefore as he multiplied his sinne of obstinacy , so God measured out his punishment with greater seuerity . Secondly , for eternall , Math. 16.17 2. Cor. 3.10 when Christ the righteous iudge shal come in the glory of his father , then shall hee giue to euery man according to his deedes , not onely in quali , euill for euill , malum paenae for malum culpae , sed in quanto , the greater euil of punishment for the greater euil of sin . As it was a paradox with the Stoicks to hold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that all sinnes are equall , so is it as great a paradox with vs to hold that the hellish punishment admits no difference , or degrees , Vnus ignis ( saies S. Gregory ) omnes concludet , sed non aequaliter omnes comburet , One fire shal encompasse the damned crue , but shall not worke vpon all alike , It shall bee easier for Tyre and Sydon then for Corazin and Bethsaida , yet all fowre shall meete in one place , Hell . The seruant that knowes not his masters will , &c. shall be beaten with few stripes , but he that knowes it and does it not shall suffer many : if those barbarous nations shall one day wring their hands and weep & waile because they haue knowne so little , and practised lesse : much more shall we Christians for knowing much , to little practise . All which may giue aduertisement to two sorts of sinners , Desperat ille vt peccet : Sperat iste vt peccit . Aug. in Psal. 144. The first would seeme to despaire of saluation and makes that an encitement to him to take a full draught of the pleasures of this life , because they continue but for a season . The second rushes vpon all manner of sinne , presumption of pardon though he drinke vp iniquity like waters , and deuoures sinne with greedines . S. Augustine concludes , Vtrumque metuendum , Es. 5.8 . the case of both of them is most fearefull , because as they draw on iniquity with the cords of vanity and sinne as with cartropes : so are they drawne sayes Clemm . Alexan. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , like staled oxen to the slaughter , with cords of their own making ; treasuring vp vnto themselues wrath against the day of wrath : which is all one as if a man should bee euery day gathering of sticks and fewell to make the fire greater wherewith himselfe should be burned .

Seeing thererefore we are by nature forgetful of Gods benefits , Seeing that all kinds of sinne are to be auoided by vs , whether against the 1. or 2. table , whether small or great , whether sinnes of youth , age , complexion , conformitie , intension , either by a feruent desire , setled reluctation , or constant endeauor , as the onely cause of all woe and misery incident to the nature of man . Let vs alwaies be mindfull of God the giuer , to render due thanks for all his blessings , let vs so demeane our selues in all godly conuersation , that though sinne must dwell in our mortall bodies so long as we dwell in this earthly tabernacle , yet that it may not raigne in them to the obeying it in the lusts therof : So may we preuent sins attendants affliction of body , griefe , and anguish of soule , yea that last of al punishments eternall death . Which that wee may doe , Christ Iesus our heauenly Physitian who hath left vnto vs this wholesome prescript , of sinning no more , grant vnto euery one of vs : To whom with the Father and Holy Ghost three Persons in Vnity and one God in Trinity be all prayse , and power ascribed now and for euer . Amen .

FINIS .